The historical game-changes in the philosophy of devotion and caste as used and misused by the Bhagavad-gita

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Abstract

This thesis considers that the purport of the Bhagavadgita is to prioritize the
philosophy of loving devotion to God (bhakti), not the propagation of color-coded-caste
(varna system). The distinction between bhakti and caste becomes clear when one sees
their effect on human life and on the society. Jnana and karma, two of the other
polarities with which the Gita contends, finally support bhakti towards betterment, not
deterioration, if done selflessly and with balance. Caste, however, is a totally different
tension, which is always detrimental to the well-being of the person and the society.
In the Gita, the devotees' mystical or emotional love of, God apprehends their
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oneness with the Supreme God and with all beings, and transcends the pitiless
segregation of the caste system, and opens the path of salvation to all irrespective of race,
color, caste, class or gender in life. In spite of much opposition from orthodoxy, the
bhakti movement spread allover India, and bhakti itself rose to the level of orthodoxy
and has become the faith of millions of people especially of the south, and surprisingly,
of even of those of the so called highest caste.
And yet, caste still remains as an indelible mark of every Hindu, even after they
change their religion. Although caste is less venomous now, it is still openly present in
all walks of Indian life and shows up its ugly head at important moments such as
marriage, elections for public office, admission to school or employment.
True, bhakti is the antidote for. caste; but only real bhakti can remove caste
completely, not mere lip-service to it. This thesis claims that bhakti is the deliberate
major thrust of the teaching of the Gita while caste seems to be a contradiction of this
thrust.